This is why Dulce argues with you.
Adam Ferguson (Institutes of Moral Philosophy, p. 119, new ed., 1800) argues that " the desire for immortality is an instinct, and can reasonably be regarded as an indication of that which the author of this desire wills to do."
In his Theodicy Leibnitz argues, like not a few predecessors, that this universe must be regarded as the best of all possible universes.
He nowhere formally argues for the truth of theism.
Ultimately, he argues, if not immediately, there must be a rational cause to account for so rational an effect.
In " Some Consequences of (naturalistic) Belief," Balfour argues that the results of " naturalism " are unbearable.
Passing now to the later schoolmen, a bare mention must be made of Thomas Aquinas, who elaborately argues for the absolute creation of the world out of nothing, and of Albertus Magnus, who reasons against the Aristotelian idea of the past eternity of the world.
He argues, from the principle quicquid est in effectibus esse et in causis, that the elements and the whole world have sensation, and thus he appears to derive the organic part of nature out of the so-called " inorganic."
Gassendi distinctly argues against the existence of a world-soul or a principle of life in nature.
The former distinctly argues against the idea of a deterioration of man in the past.
In the introduction to his work Von der Weltseele, however, he argues in favour of the possibility of a transmutation of species in periods incommensurable with ours.
Ramsay, however, doubts this (The Church in the Roman Empire, London, 1893), and argues that it was due to a long series of instructions to provincial governors (mandata, not decreta) who interpreted their duty largely in conformity with the attitude of the reigning emperor.
The fourth argues for the orthodox belief of the two natures and one person of Christ.
Paulus Orosius argues that the world has always been a vale of tears.
243) argues that if there was an original bond of kinship between the god and the kin, there is no need to maintain it by sacrificial rites, and cites against Smith's view the practice of totemic groups.
Marillier further argues that if, on the other hand, there was no bond between god and people but that of the common meal, it does not appear that the god is a totem god; there is no reason why the animal should have been a totem; and in any case this idea of sacrifice can hardly have been anything but a slow growth and consequently not the origin of the practice.
SYNOD OF LAODICEA, held at Laodicea ad Lycum in Phrygia, some time between 343 and 381 (so Hefele; but Baronius argues for 314, and others for a date as late as 399), adopted sixty canons, chiefly disciplinary, which were declared ecumenical by the council of Chalcedon, 451.
Loscher affirms in regard to miracles that " solus Deus potest tum supra naturae vires turn contra naturae leges agere "; and Buddaeus argues that in them a " suspensio legum naturae " is followed by a restitutio.
There are the Third, Fifth and Sixth Crusades against the "infidel" Mahommedans encamped in the Holy Land; there is the Albigensian Crusade against the heretic Cathars; there is the Fourth Crusade, directed in the issue against the schismatic 4 Stevenson argues (op. cit.
Robertson Smith, too, argues that Astarte was originally a sheep-goddess, and points to the interesting use of "Astartes of the flocks" (Deut.
The author of these receipts is not under any delusion that he is transmuting metals; the MS. is merely a workshop manual in which are described processes in daily use for preparing metals for false jewellery, but it argues considerable knowledge of methods of making alloys and colouring metals.
Vallard, all of Argues, near Dieppe, whose charts were compiled between 1541 and 1554.
Here Clement argues that wealth, if rightly used, is not unchristian.
24 and 58), and argued convincingly that the revisers of the Prayer Book in 1662, in restoring the Tomlinson (The Prayer Book, Articles and Homilies, p. 122 seq.) argues that this was a "fraud rubric" inserted without authority, and utterly perverting the meaning of the proviso in the Act of Uniformity.
S.v.) points out that the Septuagint reads simply Rimmon, and argues that this may be a corruption of Migdon (Megiddo), in itself a corruption of Tammuz-Adon.
In connexion with these two features of a Roman city supposed to be found in Ancient London the author argues for the continuity of the city through the changes of Roman and Saxon dominion.